words, without addressing any meaning beyond them. Al-Ash‘arī then introduced an innovated position, declaring that the letters originated in time, thereby violating the consensus. He ruled that what we recite is Allah’s speech figuratively, not literally—which is innovation itself. Why, then, did he not say: Revelation states that what we recite and write is Allah’s speech, without addressing its nature or reality, just as revelation affirms many attributes, such as the Face and the two Hands, and other attributes known through revealed reports?”

He said:

“The early generations said: It must not be supposed that we affirm beginninglessness for the letters and sounds that subsist in our tongues and become attributes of ours. We know with certainty that they have a beginning and an end and are connected with our acquired acts and actions. The early generations gave their lives and endured all manner of afflictions and trials at the hands of the Mu‘tazilah of their time rather than say, ‘The Quran is created.’ This was not over letters and sounds that are our own actions and acquired acts. Rather, they knew with certainty that Allah Most High has speech